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Tiresias: The Ancient Mediterranean Religions Source Database

Plutarch, Pyrrhus, 1

Intertexts (texts cited often on the same page as the searched text):

14 results
1. Homer, Iliad, 16.233-16.235 (8th cent. BCE - 7th cent. BCE)

16.233. /and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli 16.234. /and himself he washed his hands, and drew flaming wine. Then he made prayer, standing in the midst of the court, and poured forth the wine, looking up to heaven; and not unmarked was he of Zeus, that hurleth the thunderbolt:Zeus, thou king, Dodonaean, Pelasgian, thou that dwellest afar, ruling over wintry Dodona,—and about thee dwell the Selli 16.235. /thine interpreters, men with unwashen feet that couch on the ground. Aforetime verily thou didst hear my word, when I prayed: me thou didst honour, and didst mightily smite the host of the Achaeans; even so now also fulfill thou for me this my desire. Myself verily will I abide in the gathering of the ships
2. Homer, Odyssey, 1.26, 1.259, 1.261-1.262 (8th cent. BCE - 7th cent. BCE)

3. Aeschylus, Fragments, 20 (6th cent. BCE - 5th cent. BCE)

4. Aeschylus, Fragments, 20 (6th cent. BCE - 5th cent. BCE)

5. Aeschylus, Fragments, 20 (6th cent. BCE - 5th cent. BCE)

6. Pindar, Pythian Odes, 4.78 (6th cent. BCE - 5th cent. BCE)

7. Euripides, Andromache, 1244-1252, 1243 (5th cent. BCE - 5th cent. BCE)

1243. γυναῖκα δ' αἰχμάλωτον, ̓Ανδρομάχην λέγω
8. Herodotus, Histories, 1.57, 5.92 (5th cent. BCE - 5th cent. BCE)

1.57. What language the Pelasgians spoke I cannot say definitely. But if one may judge by those that still remain of the Pelasgians who live above the Tyrrheni in the city of Creston —who were once neighbors of the people now called Dorians, and at that time inhabited the country which now is called Thessalian— ,and of the Pelasgians who inhabited Placia and Scylace on the Hellespont, who came to live among the Athenians, and by other towns too which were once Pelasgian and afterwards took a different name: if, as I said, one may judge by these, the Pelasgians spoke a language which was not Greek. ,If, then, all the Pelasgian stock spoke so, then the Attic nation, being of Pelasgian blood, must have changed its language too at the time when it became part of the Hellenes. For the people of Creston and Placia have a language of their own in common, which is not the language of their neighbors; and it is plain that they still preserve the manner of speech which they brought with them in their migration into the places where they live. 5.92. These were the words of the Lacedaemonians, but their words were ill-received by the greater part of their allies. The rest then keeping silence, Socles, a Corinthian, said, ,“In truth heaven will be beneath the earth and the earth aloft above the heaven, and men will dwell in the sea and fishes where men dwelt before, now that you, Lacedaemonians, are destroying the rule of equals and making ready to bring back tyranny into the cities, tyranny, a thing more unrighteous and bloodthirsty than anything else on this earth. ,If indeed it seems to you to be a good thing that the cities be ruled by tyrants, set up a tyrant among yourselves first and then seek to set up such for the rest. As it is, however, you, who have never made trial of tyrants and take the greatest precautions that none will arise at Sparta, deal wrongfully with your allies. If you had such experience of that thing as we have, you would be more prudent advisers concerning it than you are now.” ,The Corinthian state was ordered in such manner as I will show.There was an oligarchy, and this group of men, called the Bacchiadae, held sway in the city, marrying and giving in marriage among themselves. Now Amphion, one of these men, had a crippled daughter, whose name was Labda. Since none of the Bacchiadae would marry her, she was wedded to Eetion son of Echecrates, of the township of Petra, a Lapith by lineage and of the posterity of Caeneus. ,When no sons were born to him by this wife or any other, he set out to Delphi to enquire concerning the matter of acquiring offspring. As soon as he entered, the Pythian priestess spoke these verses to him: quote type="oracle" l met="dact" Eetion,worthy of honor, no man honors you. /l l Labda is with child, and her child will be a millstone /l lWhich will fall upon the rulers and will bring justice to Corinth. /l /quote ,This oracle which was given to Eetion was in some way made known to the Bacchiadae. The earlier oracle sent to Corinth had not been understood by them, despite the fact that its meaning was the same as the meaning of the oracle of Eetion, and it read as follows: quote type="oracle" l met="dact"An eagle in the rocks has conceived, and will bring forth a lion, /l lStrong and fierce. The knees of many will it loose. /l lThis consider well, Corinthians, /l lYou who dwell by lovely Pirene and the overhanging heights of Corinth. /l /quote ,This earlier prophecy had been unintelligible to the Bacchiadae, but as soon as they heard the one which was given to Eetion, they understood it at once, recognizing its similarity with the oracle of Eetion. Now understanding both oracles, they kept quiet but resolved to do away with the offspring of Eetion. Then, as soon as his wife had given birth, they sent ten men of their clan to the township where Eetion dwelt to kill the child. ,These men came to Petra and passing into Eetion's courtyard, asked for the child. Labda, knowing nothing of the purpose of their coming and thinking that they wished to see the baby out of affection for its father, brought it and placed it into the hands of one of them. Now they had planned on their way that the first of them who received the child should dash it to the ground. ,When, however, Labda brought and handed over the child, by divine chance it smiled at the man who took it. This he saw, and compassion prevented him from killing it. Filled with pity, he handed it to a second, and this man again to a third.In fact it passed from hand to hand to each of the ten, for none would make an end of it. ,They then gave the child back to its mother, and after going out, they stood before the door reproaching and upbraiding one another, but chiefly him who had first received it since he had not acted in accordance with their agreement. Finally they resolved to go in again and all have a hand in the killing. ,Fate, however, had decreed that Eetion's offspring should be the source of ills for Corinth, for Labda, standing close to this door, heard all this. Fearing that they would change their minds and that they would take and actually kill the child, she took it away and hid it where she thought it would be hardest to find, in a chest, for she knew that if they returned and set about searching they would seek in every place—which in fact they did. ,They came and searched, but when they did not find it, they resolved to go off and say to those who had sent them that they had carried out their orders. They then went away and said this. ,Eetion's son, however, grew up, and because of his escape from that danger, he was called Cypselus, after the chest. When he had reached manhood and was seeking a divination, an oracle of double meaning was given him at Delphi. Putting faith in this, he made an attempt on Corinth and won it. ,The oracle was as follows: quote type="oracle" l met="dact"That man is fortunate who steps into my house, /l l Cypselus, son of Eetion, the king of noble Corinth, /l lHe himself and his children, but not the sons of his sons. /l /quote Such was the oracle. Cypselus, however, when he had gained the tyranny, conducted himself in this way: many of the Corinthians he drove into exile, many he deprived of their wealth, and by far the most he had killed. ,After a reign of thirty years, he died in the height of prosperity, and was succeeded by his son Periander. Now Periander was to begin with milder than his father, but after he had held converse by messenger with Thrasybulus the tyrant of Miletus, he became much more bloodthirsty than Cypselus. ,He had sent a herald to Thrasybulus and inquired in what way he would best and most safely govern his city. Thrasybulus led the man who had come from Periander outside the town, and entered into a sown field. As he walked through the corn, continually asking why the messenger had come to him from Corinth, he kept cutting off all the tallest ears of wheat which he could see, and throwing them away, until he had destroyed the best and richest part of the crop. ,Then, after passing through the place and speaking no word of counsel, he sent the herald away. When the herald returned to Corinth, Periander desired to hear what counsel he brought, but the man said that Thrasybulus had given him none. The herald added that it was a strange man to whom he had been sent, a madman and a destroyer of his own possessions, telling Periander what he had seen Thrasybulus do. ,Periander, however, understood what had been done, and perceived that Thrasybulus had counselled him to slay those of his townsmen who were outstanding in influence or ability; with that he began to deal with his citizens in an evil manner. Whatever act of slaughter or banishment Cypselus had left undone, that Periander brought to accomplishment. In a single day he stripped all the women of Corinth naked, because of his own wife Melissa. ,Periander had sent messengers to the Oracle of the Dead on the river Acheron in Thesprotia to enquire concerning a deposit that a friend had left, but Melissa, in an apparition, said that she would tell him nothing, nor reveal where the deposit lay, for she was cold and naked. The garments, she said, with which Periander had buried with her had never been burnt, and were of no use to her. Then, as evidence for her husband that she spoke the truth, she added that Periander had put his loaves into a cold oven. ,When this message was brought back to Periander (for he had had intercourse with the dead body of Melissa and knew her token for true), immediately after the message he made a proclamation that all the Corinthian women should come out into the temple of Hera. They then came out as to a festival, wearing their most beautiful garments, and Periander set his guards there and stripped them all alike, ladies and serving-women, and heaped all the clothes in a pit, where, as he prayed to Melissa, he burnt them. ,When he had done this and sent a second message, the ghost of Melissa told him where the deposit of the friend had been laid. “This, then, Lacedaimonians, is the nature of tyranny, and such are its deeds. ,We Corinthians marvelled greatly when we saw that you were sending for Hippias, and now we marvel yet more at your words to us. We entreat you earnestly in the name of the gods of Hellas not to establish tyranny in the cities, but if you do not cease from so doing and unrighteously attempt to bring Hippias back, be assured that you are proceeding without the Corinthians' consent.”
9. Apollonius of Rhodes, Argonautica, 1.209 (3rd cent. BCE - 3rd cent. BCE)

1.209. ἦμος ἔβη Πυθώδε θεοπροπίας ἐρεείνων
10. Josephus Flavius, Life, 1 (1st cent. CE - 1st cent. CE)

11. Philostratus The Athenian, Life of Apollonius, 1.4 (2nd cent. CE - missingth cent. CE)

1.4. APOLLONIUS' home, then, was Tyana, a Greek city amidst a population of Cappadocians. His father was of the same name, and the family descended from the first settlers. It excelled in wealth the surrounding families, though the district is a rich one. To his mother, just before he was born, there came an apparition of Proteus, who changes his form so much in Homer, in the guise of an Egyptian demon. She was in no way frightened, but asked him what sort of child she would bear. And he answered: Myself. And who are you? she asked. Proteus, answered he, the god of Egypt. Well, I need hardly explain to readers of the poets the quality of Proteus and his reputation as regards wisdom; how versatile he was, and for ever changing his form, and defying capture, and how he had a reputation of knowing both past and future. And we must bear Proteus in mind all the more, when my advancing story shows its hero to have been more of a prophet than Proteus, and to have triumphed over many difficulties and dangers in the moment when they beset him most closely.
12. Scriptores Historiae Augustae, Hadrian, 1.1 (4th cent. CE - 5th cent. CE)

13. Strabo, Geography, 7.7.10

7.7.10. This oracle, according to Ephorus, was founded by the Pelasgi. And the Pelasgi are called the earliest of all peoples who have held dominion in Greece. And the poet speaks in this way: O Lord Zeus, Dodonaean, Pelasgian; and Hesiod: He came to Dodona and the oak-tree, seat of the Pelasgi. The Pelasgi I have already discussed in my description of Tyrrhenia; and as for the people who lived in the neighborhood of the sanctuary of Dodona, Homer too makes it perfectly clear from their mode of life, when he calls them men with feet unwashen, men who sleep upon the ground, that they were barbarians; but whether one should call them Helli, as Pindar does, or Selli, as is conjectured to be the true reading in Homer, is a question to which the text, since it is doubtful, does not permit a positive answer. Philochorus says that the region round about Dodona, like Euboea, was called Hellopia, and that in fact Hesiod speaks of it in this way: There is a land called Hellopia, with many a corn-field and with goodly meadows; on the edge of this land a city called Dodona hath been built. It is thought, Apollodorus says, that the land was so called from the marshes around the sanctuary; as for the poet, however, Apollodorus takes it for granted that he did not call the people who lived about the sanctuary Helli, but Selli, since (Apollodorus adds) the poet also named a certain river Selleeis. He names it, indeed, when he says, From afar, out of Ephyra, from the River Selleeis; however, as Demetrius of Scepsis says, the poet is not referring to the Ephyra among the Thesprotians, but to that among the Eleians, for the Selleeis is among the Eleians, he adds, and there is no Selleeis among the Thesprotians, nor yet among the Molossi. And as for the myths that are told about the oak-tree and the doves, and any other myths of the kind, although they, like those told about Delphi, are in part more appropriate to poetry, yet they also in part properly belong to the present geographical description.
14. Vergil, Aeneis, 3.463-3.469

3.463. and slave was wed with slave. But afterward 3.464. Orestes, crazed by loss of her he loved 3.465. and ever fury-driven from crime to crime 3.466. crept upon Pyrrhus in a careless hour 3.467. and murdered him upon his own hearth-stone. 3.468. Part of the realm of Neoptolemus 3.469. fell thus to Helenus, who called his lands

Subjects of this text:

subject book bibliographic info
achaemenides Farrell (2021) 213
achilles,arms of Farrell (2021) 213
achilles,at dodona Kowalzig (2007) 346
achilles,grandson of aeacus Farrell (2021) 213
achilles,reconciliation with priam Farrell (2021) 213
achilles,successors,pyrrhus/ neoptolemus Farrell (2021) 213
achilles,successors Farrell (2021) 213
achilles Johnston (2008) 60
aeacidae Farrell (2021) 213
aeneas,narrator Farrell (2021) 213
aeneas,reader Farrell (2021) 213
aeneas Farrell (2021) 213
andromache Farrell (2021) 213
argonautica and divination Johnston (2008) 60
argos pelasgikon Kowalzig (2007) 346
arms (arma) Farrell (2021) 213
athamantine plain Kowalzig (2007) 346
athamas Kowalzig (2007) 346
augustus,augustan,caesar Farrell (2021) 213
augustus,augustan Farrell (2021) 213
buthrotum Farrell (2021) 213
claudius,roman emperor,expulsion of jews from rome by Feldman (2006) 530
complicated past,interlocking traditions Kowalzig (2007) 346
enthusiastic prophecy Johnston (2008) 60, 61
ethical qualities,force,violence Farrell (2021) 213
ethical qualities,foresight,prudence Farrell (2021) 213
ethical qualities,stratagem,strategy Farrell (2021) 213
euripides Farrell (2021) 213
fate,fates Farrell (2021) 213
hero Farrell (2021) 213
history Farrell (2021) 213
identity,general,ethnic Kowalzig (2007) 346
intertextuality Farrell (2021) 213
italy Farrell (2021) 213
kings Farrell (2021) 213
memories,religious,intertwined with current practice Kowalzig (2007) 346
migrations,myths of,boiotia Kowalzig (2007) 346
migrations,myths of,claims to sanctuaries through Kowalzig (2007) 346
migrations,myths of,interlocking network of Kowalzig (2007) 346
mobility,of populations Kowalzig (2007) 346
molossus Farrell (2021) 213
myth Farrell (2021) 213
network,of myths and rituals (also myth-ritual web,grid,framework),several interlocking (central greece) Kowalzig (2007) 346
odysseus Farrell (2021) 213
past,mythical,interlocking Kowalzig (2007) 346
pelasgians,at dodona Kowalzig (2007) 346
pelasgians,epeiros Kowalzig (2007) 346
pelasgians,in thessaly Kowalzig (2007) 346
pelasgians,traditions interlocking with central greeks Kowalzig (2007) 346
pelasgiotis Kowalzig (2007) 346
peleus Farrell (2021) 213
phthia Kowalzig (2007) 346
priam Farrell (2021) 213
pyrrhic victory Farrell (2021) 213
pyrrhus,king of epirus ( Farrell (2021) 213
pyrrhus/neoptolemus Farrell (2021) 213
region,myth and formation of Kowalzig (2007) 346
revenge,vengeance Farrell (2021) 213
rome Farrell (2021) 213
sanctuaries,,migrating Kowalzig (2007) 346
selloi Johnston (2008) 60
sicily Farrell (2021) 213
story Farrell (2021) 213
syngeneia (kinship) Kowalzig (2007) 346
tetrads (thessaly) Kowalzig (2007) 346
themis,themis Johnston (2008) 60
theoria,as myth-ritual network Kowalzig (2007) 346
theoria,patterns reworked over time (delos) Kowalzig (2007) 346
thessalians,claim to dodona Kowalzig (2007) 346
thessalians,migrations of Kowalzig (2007) 346
thessalians Kowalzig (2007) 346
thessaliotis Kowalzig (2007) 346
thessalo-boiotian tradition Kowalzig (2007) 346
to dodona' Kowalzig (2007) 346
tomaros,mt. Kowalzig (2007) 346
tragic,mode Farrell (2021) 213
trojans Farrell (2021) 213
ulysses Farrell (2021) 213
venus Farrell (2021) 213
zeus dodonaios,at dodona,(wo)men priests Kowalzig (2007) 346
zeus dodonaios,at dodona Kowalzig (2007) 346